TWO RECEPTACLES AND ABODES FOR HIMSELF, CALLED WILL AND UNDERSTANDING,
HAVE BEEN CREATED AND FORMED BY THE LORD IN MAN; THE WILL FOR HIS DIVINE
LOVE, AND THE UNDERSTANDING FOR HIS DIVINE WISDOM.
The Divine Love and Divine Wisdom of God the Creator, who is the Lord
from eternity, and also the creation of the universe, have been treated
of; something shall now be said of the creation of man. We read
(in Gen. 1:26) that man was created "in the image of God, after His
likeness." By "image of God" is there meant the Divine Wisdom, and by
"likeness" of God the Divine Love; since wisdom is nothing but an image
of love, for in wisdom love presents itself to be seen and recognized,
and because it is seen and recognized in wisdom, wisdom is an image of
it. Moreover love is the esse of life, and wisdom is the existere of life
therefrom. In angels the likeness and image of God clearly appear, since
love from within shines forth in their faces, and wisdom in their beauty,
and their beauty is a form of their love. I have seen and know.
359. Man cannot be an image of God, after His likeness, unless God is in
him and is his life from the inmost. That God is in man and, from the
inmost, is his life, follows from what has been shown above (n. 4-6),
that God alone is life, and that men and angels are recipients of life
from Him. Moreover, that God is in man and that He makes His abode with
him, is known from the Word; for which reason it is customary for
preachers to declare that men ought to prepare themselves to receive God,
that He may enter into them, and be in their hearts, that they may be His
dwelling-place. The devout man says the same in his prayers, and some
speak more openly respecting the Holy Spirit, which they believe to be in
them when they are in holy zeal, and from that zeal they think, speak, and
preach. That the Holy Spirit is the Lord, and not a God who is a person by
Himself, has been shown in The Doctrine of the New Jerusalem Concerning
the Lord (n. 51-53). For the Lord declares:
In that day ye shall know that ye are in Me, and I in you
(John 14:20; so also in chap. 15:4, 5; and chap. 17:23).
360. Now because the Lord is Divine Love and Divine Wisdom, and these
two essentially are Himself, it is necessary, in order that He may abide
in man and give life to man, that He should create and form in man
receptacles and abodes for Himself; the one for love and the other for
wisdom. These receptacles and abodes in man are called will and
understanding; the receptacle and abode of love is called the will, and
the receptacle and abode of wisdom is called the understanding. That
these two are the Lord's in man, and that from these two man has all his
life, will be seen in what follows.
361. That every man has these two, will and understanding, and that they
are distinct from each other, as love and wisdom are distinct, is known
and is not known in the world. It is known from common perception, but it
is not known from thought and still less from thought when written out;
for who does not know from common perception that the will and the
understanding are two distinct things in man? For every one perceives
this when he hears it stated, and may himself say to another, This man
means well, but does not understand clearly; while that one's understanding
is good, but his will is not; I like the man whose understanding and will
are both good; but I do not like him whose understanding is good and his
will bad. Yet when he thinks about the will and the understanding he does
not make them two and distinguish them, but confounds them, since his
thought then acts in common with the bodily sight. When writing he
apprehends still less that will and understanding are two distinct things,
because his thought then acts in common with the sensual, that is, with
what is the man's own. From this it is that some can think and speak well,
but cannot write well. This is common with women. It is the same with many
other things. Is it not known by everyone from common perception that a
man whose life is good is saved, but that a man whose life is bad is
condemned? Also that one whose life is good will enter the society of
angels, and will there see, hear, and speak like a man? Also that one who
from justice does what is just and from what is right does right, has a
conscience? But if one lapses from common perception, and submits these
things to thought, he does not know what conscience is; or that the soul
can see, hear, and speak like a man; or that the good of life is anything
except giving to the poor. And if from thought you write about these
things, you confirm them by appearances and fallacies, and by words of
sound but of no substance. For this reason many of the learned who have
thought much, and especially who have written much, have weakened and
obscured, yea, have destroyed their common perception; while the simple
see more clearly what is good and true than those who think themselves
their superiors in wisdom. This common perception comes by influx from
heaven, and descends into thought even to sight; but thought separated
from common perception falls into imagination from the sight and from
what is man's own. You may observe that this is so. Tell some truth to
any one that is in common perception, and he will see it; tell him that
from God and in God we are and live and are moved, and he will see it;
tell him that God dwells with man in love and in wisdom, and he will see
it; tell him further that the will is the receptacle of love, and the
understanding of wisdom, and explain it a little, and he will see it;
tell him that God is Love itself and Wisdom itself, and he will see it;
ask him what conscience is, and he will tell you. But say the same things
to one of the learned, who has not thought from common perception, but
from principles or from ideas obtained from the world through sight, and
he will not see. Then consider which is the wiser.
362. WILL AND UNDERSTANDING, WHICH ARE THE RECEPTACLES OF LOVE AND WISDOM,
ARE IN THE BRAINS, IN THE WHOLE AND IN EVERY PART OF THEM, AND THEREFROM
IN THE BODY, IN THE WHOLE AND IN EVERY PART OF IT.
This shall be shown in the following order:
(1) Love and wisdom, and will and understanding therefrom, make the very
life of man.
(2) The life of man in its first principles is in the brains, and in its
derivatives in the body.
(3) Such as life is in its first principles, such it is in the whole and
in every part.
(4) By means of first principles life is in the whole from every part,
and in every part from the whole.
(5) Such as the love is, such is the wisdom, consequently such is the man.
363. (1) Love and wisdom, and will and understanding therefrom, make the
very life of man. Scarcely any one knows what life is. When one thinks
about life, it seems as if it were a fleeting something, of which no
distinct idea is possible. It so seems because it is not known that God
alone is life, and that His life is Divine Love and Divine Wisdom. From
this it is evident that in man life is nothing else than love and wisdom,
and that there is life in man in the degree in which he receives these.
It is known that heat and light go forth from the sun, and that all things
in the universe are recipients and grow warm and bright in the degree in
which they receive. So do heat and light go forth from the sun where the
Lord is; the heat going forth therefrom is love, and the light wisdom (as
shown in Part Second). Life, therefore, is from these two which go forth
from the Lord as a sun. That love and wisdom from the Lord is life can be
seen also from this, that man grows torpid as love recedes from him, and
stupid as wisdom recedes from him, and that were they to recede altogether
he would become extinct. There are many things pertaining to love which
have received other names because they are derivatives, such as affections,
desires, appetites, and their pleasures and enjoyments; and there are many
things pertaining to wisdom, such as perception, reflection, recollection,
thought, intention to an end; and there are many pertaining to both love
and wisdom, such as consent, conclusion, and determination to action;
besides others. All of these, in fact, pertain to both, but they are
designated from the more prominent and nearer of the two. From these two
are derived ultimately sensations, those of sight, hearing, smell, taste,
and touch, with their enjoyments and pleasures. It is according to
appearance that the eye sees; but it is the understanding that sees
through the eye; consequently seeing is predicated also of the
understanding. The appearance is that the ear hears; but it is the
understanding that hears through the ear; consequently hearing is
predicated also of attention and giving heed, which pertain to the
understanding. The appearance is that the nose smells, and the tongue
tastes but it is the understanding that smells and also tastes by virtue
of its perception; therefore smelling and tasting are predicated also of
perception. So in other cases. The sources of all these are love and
wisdom; from which it can be seen that these two make the life of man.
364. Everyone sees that the understanding is the receptacle of wisdom,
but few see that the will is the receptacle of love. This is because the
will does not act at all by itself, but only through the understanding;
also because the love of the will, in passing over into the wisdom of the
understanding, is first changed into affection, and thus passes over; and
affection is not perceived except by something pleasant in thinking,
speaking, and acting, which is not noticed. Still it is evident that love
is from the will, for the reason that everyone wills what he loves, and
does not will what he does not love.
365. (2) The life of man in its first principles is in the brains, and in
its derivatives in the body. In first principles means in its firsts, and
in derivatives means in what is brought forth and formed from its firsts.
By life in first principles is meant will and understanding. These two are
what are in their first principles in the brains, and in their derivatives
in the body. It is evident that the first principles or firsts of life are
in the brains:
(1) From the feeling itself; since man perceives, when he exerts his mind
and thinks, that he thinks in the brain. He draws in as it were the sight
of the eye, contracts the forehead, and perceives the mental process to be
within, especially inside the forehead and somewhat above it.
(2) From man's formation in the womb; in that the brain or head is first
developed, and continues for some time larger than the body.
(3) In that the head is above and the body below; and it is according to
order for the higher to act upon the lower, and not the reverse.
(4) In that, when the brain is injured in the womb or by a wound or by
disease, or by excessive application, thought is weakened and sometimes
the mind becomes deranged.
(5) In that all the external senses of the body sight, hearing, smell, and
taste, with touch (the universal sense) as also speech, are in the front
part of the head, which is called the face, and communicate immediately
through fibers with the brains, and derive therefrom their sensitive and
active life.
(6) It is from this that affections, which are of love, appear imaged
forth in the face, and that thoughts, which are of wisdom, are revealed
in a kind of sparkle of the eyes.
(7) Anatomy teaches that all fibers descend from the brains through the
neck into the body, and that none ascend from the body through the neck
into the brains. And where the fibers are in their first principles or
firsts, there life is in its first principles or firsts. Will any one
venture to deny that life has its origin where the fibers have their
origin?
(8) Ask any one of common perception where his thought resides or where
he thinks, and he will say, In the head. Then appeal to some one who has
assigned the seat of the soul to some gland or to the heart or somewhere
else, and ask him where affection and thought therefrom are in their
firsts, whether they are not in the brain? and he will answer, No, or
that he does not know. The cause of this ignorance may be seen above
(n. 361).
366. (3) Such as life is in its first principles, such it is in the whole
and in every part. That this may be perceived, it shall now be told where
in the brains these first principles are, and how they become derivative.
Anatomy shows where in the brains these first principles are; it teaches
that there are two brains; that these are continued from the head into
the spinal column; that they consist of two substances, called cortical
substance and medullary substance; that cortical substance consists of
innumerable gland-like forms, and medullary substance of innumerable
fiber-like forms. Now as these little glands are heads of fibrils, they
are also their first principles. For from these, fibers begin and
thereupon go forth, gradually bundling themselves into nerves. These
bundles or nerves, when formed, descend to the organs of sense in the
face, and to the organs of motion in the body, and form them. Consult
any one skilled in the science of anatomy, and you will be convinced.
This cortical or glandular substance constitutes the surface of the
cerebrum, and also the surface of the corpora striata, from which
proceeds the medulla oblongata; it also constitutes the middle of the
cerebellum, and the middle of the spinal marrow. But medullary or
fibrillary substance everywhere begins in and proceeds from the cortical;
out of it nerves arise, and from them all things of the body. That this
is true is proved by dissection. They who know these things, either from
the study of anatomical science or from the testimony of those who are
skilled in the science, can see that the first principles of life are in
the same place as the beginnings of the fibers, and that fibers cannot
go forth from themselves, but must go forth from first principles. These
first principles, that is, beginnings, which appear as little glands,
are almost countless; their multitude may be compared to the multitude
of stars in the universe; and the multitude of fibrils coming out of them
may be compared to the multitude of rays going forth from the stars and
bearing their heat and light to the earth. The multitude of these little
glands may also be compared to the multitude of angelic societies in the
heavens, which also are countless, and, I have been told, are in like
order as the glands. Also the multitude of fibrils going out from these
little glands may be compared to the spiritual truths and goods which in
like manner flow down from the angelic societies like rays. From this it
is that man is like a universe, and like a heaven in least form (as has
been frequently said and shown above). From all which it can now be seen
that such as life is in first principles, such it is in derivatives; or
such as it is in its firsts in the brains, such it is in the things
arising therefrom in the body.
367. (4) By means of first principles life is in the whole from every
part, and in every part from the whole. This is because the whole, which
is the brain and the body together, is originally made up of nothing but
fibers proceeding from their first principles in the brains. It has no
other origin, as is evident from what has been shown just above (n. 366);
consequently, the whole is from every part; and by means of these first
principles life is in every part from the whole, because the whole
dispenses to each part its task and needs, thereby making it to be a part
in the whole. In a word, the whole has existence from the parts, and the
parts have permanent existence from the whole. That there is such
reciprocal communion, and conjunction thereby, is clear from many things
in the body. For the same order prevails there as in a state, commonwealth,
or kingdom; the community has its existence from the individuals which are
its parts, and the parts or individuals have permanent existence from the
community. It is the same with every thing that has form, most of all in
man.
368. (5) Such as the love is, such is the wisdom, consequently such is
the man. For such as the love and wisdom are, such are the will and
understanding, since the will is the receptacle of love, and the
understanding of wisdom, as has been shown above; and these two make
the man and his character. Love is manifold, so manifold that its
varieties are limitless; as can be seen from the human race on the
earths and in the heavens. There is no man or angel so like another that
there is no difference. Love is what distinguishes; for every man is his
own love. It is supposed that wisdom distinguishes; but wisdom is from
love; it is the form of love; love is the esse of life, and wisdom is
the existere of life from that esse. In the world it is believed that
the understanding makes the man; but this is believed because the
understanding can be elevated, as was shown above, into the light of
heaven, giving man the appearance of being wise; yet so much of the
understanding as transcends, that is to say, so much as is not of the
love, although it appears to be man's and therefore to determine man's
character, is only an appearance. For so much of the understanding as
transcends is, indeed, from the love of knowing and being wise, but not
at the same time from the love of applying to life what man knows and is
wise in. Consequently, in the world it either in time passes away or
lingers outside of the things of memory in its mere borders as something
ready to drop off; and therefore after death it is separated, no more of
it remaining than is in accord with the spirit's own love. Inasmuch as
love makes the life of man, and thus the man himself, all societies of
heaven, and all angels in societies, are arranged according to affections
belonging to love, and no society nor any angel in a society according to
anything of the understanding separate from love. So likewise in the hells
and their societies, but in accordance with loves opposite to the heavenly
loves. From all this it can be seen that such as the love is such is the
wisdom, and consequently such is the man.
369. It is acknowledged, indeed, that man is such as his reigning love
is, but only in respect to his mind and disposition, not in respect to
his body, thus not wholly. But it has been made known to me by much
experience in the spiritual world, that man from head to foot, that is,
from things primary in the head to the outmosts in the body, is such as
his love is. For all in the spiritual world are forms of their own love;
the angels forms of heavenly love, the devils of hellish love; the devils
deformed in face and body, but the angels beautiful in face and body.
Moreover, when their love is assailed their faces are changed, and if much
assailed they wholly disappear. This is peculiar to that world, and so
happens because their bodies make one with their minds. The reason is
evident from what has been said above, that all things of the body are
derivatives, that is, are things woven together by means of fibers out of
first principles, which are receptacles of love and wisdom. Howsoever
these first principles may be, their derivatives cannot be different;
therefore wherever first principles go their derivatives follow, and
cannot be separated. For this reason he who raises his mind to the Lord
is wholly raised up to Him, and he who casts his mind down to hell is
wholly cast down thither; consequently the whole man, in conformity to his
life's love, comes either into heaven or into hell. That man's mind is a
man because God is a Man, and that the body is the mind's external, which
feels and acts, and that they are thus one and not two, is a matter of
angelic wisdom.
370. It is to be observed that the very forms of man's members, organs,
and viscera, as regards the structure itself, are from fibers that arise
out of their first principles in the brains; but these become fixed by
means of such substances and matters as are in earths, and from earths
in air and in ether. This is effected by means of the blood. Consequently,
in order that all parts of the body may be maintained in their formation
and rendered permanent in their functions, man requires to be nourished
by material food, and to be continually renewed.
371. THERE IS A CORRESPONDENCE OF THE WILL WITH THE HEART, AND OF THE
UNDERSTANDING WITH THE LUNGS.
This shall be shown in the following series:
(1) All things of the mind have relation to the will and understanding,
and all things of the body to the heart and lungs.
(2) There is a correspondence of the will and understanding with the
heart and lungs, consequently a correspondence of all things of the
mind with all things of the body.
(3) The will corresponds to the heart.
(4) The understanding corresponds to the lungs.
(5) By means of this correspondence many arcana relating to the will and
understanding, thus also to love and wisdom, may be disclosed.
(6) Man's mind is his spirit, and the spirit is the man, while the body
is the external by means of which the mind or spirit feels and acts in
its world.
(7) The conjunction of man's spirit with his body is by means of the
correspondence of his will and understanding with his heart and lungs,
and their separation is from non-correspondence.
372. (1) All things of the mind have relation to the will and
understanding, and all things of the body to the heart and lungs. By the
mind nothing else is meant than the will and understanding, which in
their complex are all things that affect man and all that he thinks, thus
all things of man's affection and thought. The things that affect man
are of his will, and the things that he thinks are of his understanding.
That all things of man's thought are of his understanding is known, since
he thinks from the understanding; but it is not so well known that all
things of man's affection are of his will, this is not so well known
because when man is thinking he pays no attention to the affection, but
only to what he is thinking; just as when he hears a person speaking, he
pays no attention to the tone of the voice but only to the language. Yet
affection is related to thought as the tone of the voice is to the
language; consequently the affection of the one speaking is known by the
tone, and his thought by the language. Affection is of the will, because
all affection is of love, and the will is the receptacle of love, as was
shown above. He that is not aware that affection is of the will confounds
affection with understanding, for he declares it to be one with thought,
yet they are not one but act as one. That they are confounded is evident
from the common expression, I think I will do this, meaning, I will to do
it. But that they are two is also evident from a common expression, I wish
to think about this matter; and when one thinks about it, the affection of
the will is present in the thought of the understanding, like the tone in
speech, as was said before. That all parts of the body have relation to
the heart and lungs is known, but that there is a correspondence of the
heart and lungs with the will and understanding is not known. This subject
will therefore be treated in what follows.
373. Because the will and understanding are the receptacles of love and
wisdom, these two are organic forms, or forms organized out of the purest
substances; for such they must be to be receptacles. It is no objection
that their organization is imperceptible to the eye; it lies beyond the
reach of vision, even when this is increased by the microscope. The
smallest insects are also too small to be seen, yet they have organs of
sense and motion, for they feel, walk, and fly. That they have brains,
hearts, pulmonary pipes, and viscera, acute observers have discovered from
their anatomy by means of the microscope. Since minute insects themselves
are not visible, and still less so their component viscera, and since it
is not denied that they are organized even to each single particle in
them, how can it be said that the two receptacles of love and wisdom,
called will and understanding, are not organic forms? How can love and
wisdom, which are life from the Lord, act upon what is not a subject, or
upon what has no substantial existence? Without organic forms, how can
thought inhere; and from thought inherent in nothing can one speak? Is
not the brain, where thought comes forth, complete and organized in every
part? The organic forms themselves are there visible even to the naked
eye; and the receptacles of the will and understanding, in their first
principles, are plainly to be seen in the cortical substance, where they
are perceptible as minute glands (On which see above, n. 366). Do not,
I pray, think of these things from an idea of vacuum. Vacuum is nothing,
and in nothing nothing takes place, and from nothing nothing comes forth.
(On the idea of vacuum, see above, n. 82.)
374. (2) There is a correspondence of the will and understanding with the
heart and lungs, consequently a correspondence of all things of the mind
with all things of the body. This is new: it has hitherto been unknown
because it has not been known what the spiritual is, and how it differs
from the natural; therefore it has not been known what correspondence is;
for there is a correspondence between things spiritual and things natural,
and by means of correspondence they are conjoined. It is said that
heretofore there has been no knowledge of what the spiritual is, or of
what its correspondence with the natural is and therefore what
correspondence is; yet these might have been known. Who does not know
that affection and thought are spiritual, therefore that all things of
affection and thought are spiritual? Who does not know that action and
speech are natural, therefore that all things of action and speech are
natural: who does not know that affection and thought, which are
spiritual, cause man to act and to speak? From this who cannot see what
correspondence is between things spiritual and things natural? Does not
thought make the tongue speak, and affection together with thought make
the body act? There are two distinct things: I can think without speaking,
and I can will without acting; and the body, it is known, neither thinks
nor wills, but thought falls into speech, and will descends into action.
Does not affection also beam forth from the face, and there exhibit a
type of itself? This everyone knows. Is not affection, regarded in itself,
spiritual, and the change of countenance, called the expression, natural?
From this who might not conclude that there is correspondence; and
further, a correspondence of all things of the mind with all things of
the body; and since all things of the mind have relation to affection
and thought, or what is the same, to the will and understanding, and all
things of the body to the heart and lungs, - that there is a correspondence
of the will with the heart and of the understanding with the lungs? Such
things have remained unknown, though they might have been known, because
man has become so external as to be unwilling to acknowledge anything
except the natural. This has become the joy of his love, and from that
the joy of his understanding; consequently it has become distasteful to
him to raise his thought above the natural to anything spiritual separate
from the natural; therefore, from his natural love and its delights, he
can think of the spiritual only as a purer natural, and of correspondence
only as a something flowing in by continuity; yea, the merely natural man
cannot think of anything separate from the natural; any such thing to him
is nothing. Again, these things have not heretofore been seen and known,
because everything of religion, that is, everything called spiritual, has
been banished from the sight of man by the dogma of the whole Christian
world, that matters theological, that is, spiritual, which councils and
certain leaders have decreed, are to be believed blindly because (as they
say) they transcend the understanding. Some, therefore, have imagined the
spiritual to be like a bird flying above the air in an ether to which the
sight of the eye does not reach; when yet it is like a bird of paradise,
which flies near the eye, even touching the pupil with its beautiful
wings and longing to be seen. By the sight of the eye intellectual vision
is meant.
375. The correspondence of the will and understanding with the heart and
lungs cannot be abstractly proved, that is, by mere reasonings, but it
may be proved by effects. It is much the same as it is with the causes of
things which can be seen rationally, yet not clearly except by means of
effects; for causes are in effects, and by means of effects make
themselves visible; and until causes are thus made visible, the mind is
not assured respecting them. In what follows, the effects of this
correspondence will be described. But lest any one should fall into ideas
of this correspondence imbibed from hypotheses about the soul, let him
first read over carefully the propositions in the preceding chapter, as
follows: Love and wisdom, and the will and understanding therefrom, make
the very life of man (n. 363, 365). The life of man is in first principles
in the brains, and in derivatives in the body (n. 365). Such as life is
in first principles, such it is in the whole and in every part (n. 366).
By means of these first principles life is in the whole from every part,
and in every part from the whole (n. 367). Such as the love is, such is
the wisdom, consequently such is the man (n. 368).
376. It is permitted to introduce here, in the way of evidence, a
representation of the correspondence of the will and understanding with
the heart and lungs which was seen in heaven among the angels. By a
wonderful flowing into spiral movements, such as no words can express,
the angels formed the likeness of a heart and the likeness of lungs, with
all the interior structures therein; and in this they were falling in with
the flow of heaven, for heaven from the inflowing of love and wisdom from
the Lord strives to come into such forms. They thus represented the
conjunction of the heart and lungs, and at the same time the correspondence
of these with the love of the will and with the wisdom of the
understanding. This correspondence and union they called the heavenly
marriage; saying that in the whole body, and in its several members,
organs, and viscera, it is the same as in the things belonging to the
heart and lungs; also that where the heart and lungs do not act, each in
its turn, there can be no motion of life from any voluntary principle, and
no sensation of life from any intellectual principle.
377. Inasmuch as the correspondence of the heart and lungs With the will
and understanding is treated of in what now follows, and upon this
correspondence is based that of all parts of the body, namely, the members,
the organs of the senses, and the viscera throughout the body, and inasmuch
as the correspondence of natural things with spiritual has been heretofore
unknown, and yet is amply shown in two works, one of which treats of Heaven
and Hell and the other, the Arcana Coelestia, of the spiritual sense of the
Word in Genesis and Exodus, I will here point out what has been written and
shown in those two works respecting correspondence. In the work on Heaven
and Hell: The correspondence of all things of heaven with all things of man
(n. 87-102). The correspondence of all things of heaven with all things on
earth (n. 103-115). In the Arcana Coelestia, the work on the spiritual
sense of the Word in Genesis and Exodus: The correspondence of the face and
its expressions with the affections of the mind (n. 1568, 2988, 2989, 3631,
4796, 4797, 4800, 5165, 5168, 5695, 9306). The correspondence of the body,
its gestures and actions, with things intellectual and things voluntary
(n. 2988, 3632, 4215). The correspondence of the senses in general (n.
4318-4330). The correspondence of the eyes and of their sight (n. 4403-
4420). The correspondence of the nostrils and of smell (n. 4624-4634).
The correspondence of the ear, and of hearing (n. 4652-4660). The
correspondence of the tongue and of taste (n. 4791-4805). The
correspondence of the hands, arms, shoulders and feet (n. 4931-4953).
The correspondence of the loins and organs of generation (n. 5050-5062).
Thy correspondence of the internal viscera of the body, especially of
the stomach, thymus gland, the receptacle and ducts of the chyle and
lacteals, and of the mesentery (n. 5171-5180, 5181, 5189). The
correspondence of the spleen (n. 9698). The correspondence of the
peritonaeum, kidneys and bladder (n. 5377-5385). The correspondence of
the liver, and of the hepatic, cystic and pancreatic ducts (n. 5183-5185).
The correspondence of the intestines (n. 5392-5395, 5379). The
correspondence of the bones (n. 5560-5564). The correspondence of the
skin (n. 5552-5559). The correspondence of heaven with man (n. 911, 1900,
1982, 2996-2998, 3624-3649, 3741-3745, 3884, 4051, 4279, 4403, 4423, 4524,
4525, 6013, 6057, 9279, 9632). All things that exist in the natural world
and in its three kingdoms correspond to all things which appear in the
spiritual world (n. 1632, 1831, 1881, 2758, 2990-3003, 3213-3227, 3483,
3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211,
9280). All things that appear in the heavens are correspondences (n. 1521,
1532, 1619-1625, 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601,
3213-3226, 3349, 3350, 3475-3585, 3748, 9481, 9570, 9576, 9577). The
correspondence of the sense of the letter of the Word and of its
spiritual sense is treated of in the Arcana Coelestia throughout; and
on this subject see also the Doctrine of the New Jerusalem concerning
the Sacred Scripture (n. 5-26, 27-65).
378. (3) The will corresponds to the heart. This can not be seen so
clearly taken by itself as when the will is considered in its effects
(as was said above). Taken by itself it can be seen by this, that all
affections, which are of love, induce changes in the heart's pulsations,
as is evident from the pulse of the arteries, which act synchronously
with the heart. The heart's changes and pulsations in accordance with
the love's affections are innumerable. Those felt by the finger are only
that the beats are slow or quick, high or low, weak or strong, regular or
irregular, and so on; thus that there is a difference in joy and in
sorrow, in tranquillity of mind and in wrath, in fearlessness and in
fear, in hot diseases and in cold, and so on. Because the two motions of
the heart, systolic and diastolic, change and vary in this manner
according to the affections of each one's love, many of the ancient and
after them some modern writers have assigned the affections to the heart,
and have made the heart their dwelling-place. From this have come into
common language such expressions as a stout heart, a timid heart, a joyful
heart, a sad heart, a soft heart, a hard heart, a great heart, a weak
heart, a whole heart, a broken heart, a heart of flesh, a heart of stone;
likewise being gross, or soft, or tender in heart; giving the heart to a
thing, giving a single heart, giving a new heart, laying up in the heart,
receiving in the heart, not reaching the heart, hardening one's heart, a
friend at heart; also the terms concord, discord, folly [vecordia], and
other similar terms expressive of love and its affections. There are like
expressions in the Word, because the Word was written by correspondences.
Whether you say love or will it is the same, because the will is the
receptacle of love, as was explained above.
379. It is known that there is vital heat in man and in every living
creature; but its origin is not known. Every one speaks of it from
conjecture, consequently such as have known nothing of the correspondence
of natural things with spiritual have ascribed its origin, some to the
sun's heat, some to the activity of the parts, some to life itself; but
as they have not known what life is, they have been content with the mere
phrase. But any one who knows that there is a correspondence of love and
its affections with the heart and its derivations may know that the
origin of vital heat is love. For love goes forth as heat from the
spiritual sun where the Lord is, and moreover is felt as heat by the
angels. This spiritual heat which in its essence is love, is what inflows
by correspondence into the heart and its blood, and imparts heat to it,
and at the same time vivifies it. That a man grows hot, and, as it were,
is fired, according to his love and the degree of it, and grows torpid
and cold according to its decrease, is known, for it is felt and seen;
it is felt by the heat throughout the body, and seen by the flushing of
the face; and on the other hand, extinction of love is felt by coldness
in the body, and is seen by paleness in the face. Because love is the
life of man, the heart is the first and the last of his life; and because
love is the life of man, and the soul maintains its life in the body by
means of the blood, in the Word blood is called the soul (Gen. 9:4;
Levit. 17:14). The various meanings of soul will be explained in what
follows.
380. The redness, also, of the blood is from the correspondence of the
heart and the blood with love and its affection; for in the spiritual
world there are all kinds of colors, of which red and white are the
fundamental, the rest deriving their varieties from these and from their
opposites, which are a dusky fire color and black. Red there corresponds
to love, and white to wisdom. Red corresponds to love because it
originates in the fire of the spiritual sun, and white corresponds to
wisdom because it originates in the light of that sun. And because there
is a correspondence of love with the heart, the blood must needs be red,
and reveal its origin. For this reason in the heavens where love to the
Lord reigns the light is flame-colored, and the angels there are clothed
in purple garments; and in the heavens where wisdom reigns the light is
white, and the angels there are clothed in white linen garments.
381. The heavens are divided into two kingdoms, one called celestial, the
other spiritual; in the celestial kingdom love to the Lord reigns, and in
the spiritual kingdom wisdom from that love. The kingdom where love reigns
is called heaven's cardiac kingdom, the one where wisdom reigns is called
its pulmonic kingdom. Be it known, that the whole angelic heaven in its
aggregate represents a single man, and before the Lord appears as a single
man; consequently its heart makes one kingdom and its lungs another. For
there is a general cardiac and pulmonic movement throughout heaven, and a
particular movement therefrom in each angel. The general cardiac and
pulmonic movement is from the Lord alone, because love and wisdom are from
Him alone. For these two movements are in the sun where the Lord is and
which is from the Lord, and from that in the angelic heavens and in the
universe. Banish spaces and think of omnipresence, and you will be
convinced that it is so. That the heavens are divided into two kingdoms,
celestial and spiritual, see the work on Heaven and Hell (n. 20-28); and
that the whole angelic heaven in the aggregate represents a single man
(n. 59-67).
382. (4) The understanding corresponds to the lungs. This follows from
what has been said of the correspondence of the will with the heart; for
there are two things, will and understanding, which reign in the spiritual
man, that is, in the mind, and there are two things, heart and lungs, which
reign in the natural man, that is, in the body; and there is correspondence
(as was said above) of all things of the mind with all thinks of the body;
from which it follows that as the will corresponds to the heart, so the
understanding corresponds to the lungs. Moreover, that the understanding
corresponds to the lungs any one may observe in himself, both from his
thought and from his speech. (1) From thought: No one is able to think
except with the concurrence and concordance of the pulmonary respiration;
consequently, when he thinks tacitly he breathes tacitly, if he thinks
deeply he breathes deeply; he draws in the breath and lets it out,
contracts and expands the lungs, slowly or quickly, eagerly, gently, or
intently, all in conformity to his thought, thus to the influx of affection
from love; yea, if he hold the breath entirely he is unable to think,
except in his spirit by its respiration, which is not manifestly perceived.
(2) From speech: Since not the least vocal sound flows forth from the mouth
without the concurrent aid of the lungs, - for the sound, which is
articulated into words, all comes forth from the lungs through the trachea
and epiglottis, - therefore, according to the inflation of these bellows
and the opening of the passage the voice is raised even to a shout, and
according to their contraction it is lowered; and if the passage is
entirely closed speech ceases and thought with it.
383. Since the understanding corresponds to the lungs and thought
therefrom to the respiration of the lungs, in the Word, "soul" and "spirit"
signify the understanding; for example:
Thou shalt love the Lord thy God with all thy heart and with all
thy soul (Matt. 22:37).
God will give a new heart and a new spirit (Ezek. 36:26; Psalm 51:10).
That "heart" signifies the love of the will was shown above; therefore
"soul" and "spirit" signify the wisdom of the understanding. That the
spirit of God, also called the Holy Spirit, means Divine Wisdom, and
therefore Divine Truth which is the light of men, may be seen in The
Doctrine of the New Jerusalem concerning the Lord (n. 50, 51), therefore,
The Lord breathed on His disciples, and said, Receive ye the Holy
Spirit (John 20:22);
for the same reason it is said that:
Jehovah God breathed into the nostrils of Adam the breath of lives,
and he was made into a living soul (Gen. 2:7);
also He said to the prophet:
Prophesy upon the breath, and say unto the wind, Come from the four
winds, O breath, and breathe upon these slain, that they may live
(Ezek. 37:9);
likewise in other places; therefore the Lord is called "the breath of the
nostrils," and "the breath of life." Because respiration passes through
the nostrils, perception is signified by them; and an intelligent man is
said to be keen-scented, and an unintelligent man to be dull-scented. For
the same reason, spirit and wind in the Hebrew, and in some other
languages, are the same word; for the word spirit is derived from a word
that means breathing; and therefore when a man dies he is said to give
up the ghost [anima]. It is for the same reason that men believe the
spirit to be wind, or an airy something like breath breathed out from the
lungs, and the soul to be of like nature. From all this it can be seen
that to "love God with all the heart and all the soul" means to love Him
with all the love and with all the understanding, and to "give a new heart
and a new spirit" means to give a new will and a new understanding.
Because "spirit" signifies understanding, it is said of Bezaleel:
That he was filled with the spirit of wisdom, of intelligence, and
of knowledge (Exod. 31:3);
and of Joshua:
That he was filled with the spirit of wisdom (Deut. 34:9);
and Nebuchadnezzar says of Daniel:
That an excellent spirit of knowledge, of intelligence, and of
wisdom, was in him (Dan. 5:11, 12, 14);
and it is said in Isaiah:
They that err in spirit shall learn intelligence (29:24);
likewise in many other places.
384. Since all things of the mind have relation to the will and
understanding, and all things of the body to the heart and lungs, there
are in the head two brains, distinct from each other as will and
understanding are distinct. The cerebellum is especially the organ of
the will, and the cerebrum of the understanding. Likewise the heart and
lungs in the body are distinct from the remaining parts there. They are
separated by the diaphragm, and are enveloped by their own covering,
called the pleura, and form that part of the body called the chest. In
the other parts of the body, called members, organs, and viscera, there
is a joining together of the two, and thus there are pairs; for instance,
the arms, hands, loins, feet, eyes, and nostrils; and within the body
the kidneys, ureters, and testicles; and the viscera which are not in
pairs are divided into right and left. Moreover, the brain itself is
divided into two hemispheres, the heart into two ventricles, and the
lungs into two lobes; the right of all these having relation to the good
of truth, and the left to the truth of good, or, what is the same, the
right having relation to the good of love from which is the truth of
wisdom, and the left having relation to the truth of wisdom which is
from the good of love. And because the conjunction of good and truth is
reciprocal, and by means of that conjunction the two become as it were
one, therefore the pairs in man act together and conjointly in functions,
motions, and senses.
385. (5) By means of this correspondence many arcana relating to the will
and understanding, thus also to love and wisdom, may be disclosed. In the
world it is scarcely known what the will is or what love is, for the
reason that man is not able, by himself, to love, and from love to will,
although he is able as it were by himself to exercise intelligence and
thought; just as he is not able of himself to cause the heart to beat,
although he is able of himself to cause the lungs to respire. Now because
it is scarcely known in the world what the will is or what love is, but
it is known what the heart and the lungs are, - for these are objects of
sight and can be examined, and have been examined and described by
anatomists, while the will and the understanding are not objects of sight,
and cannot be so examined - therefore when it is known that these
correspond, and by correspondence act as one, many arcana relating to
the will and understanding may be disclosed that could not otherwise be
disclosed; those for instance relating to the conjunction of the will
with the understanding, and the reciprocal conjunction of the
understanding with the will; those relating to the conjunction of love
with wisdom, and the reciprocal conjunction of wisdom with love; also
those relating to the derivation of love into affections, and to the
consociation of affections, to their influx into perceptions and
thoughts, and finally their influx according to correspondence into the
bodily acts and senses. These and many other arcana may be both disclosed
and illustrated by the conjunction of the heart and lungs, and by the
influx of the blood from the heart into the lungs, and reciprocally from
the lungs into the heart, and therefrom through the arteries into all the
members, organs and viscera of the body.
386. (6) Man's mind is his spirit, and the spirit is the man, while the
body is an external by means of which the mind or spirit feels and acts
in its world. That man's mind is his spirit, and that the spirit is the
man, can hardly enter the faith of those who have supposed the spirit to
be wind, and the soul to be an airy something like breath breathed out
from the lungs. For they say, How can the spirit, when it is spirit, be
the man, and how can the soul, when it is soul, be the man? They think
in the same way of God because He is called a Spirit. This idea of the
spirit and the soul has come from the fact that spirit and wind in some
languages are the same word; also, that when a man dies, he is said to
give up the ghost or spirit; also, that life returns, after suffocation
or swooning, when the spirit or breath of the lungs comes back. Because
in these cases nothing but the breath or air is perceived, it is concluded
from the eye and bodily sense that the spirit and soul of man after death
is not the man. From this corporeal conclusion about the spirit and soul,
various hypotheses have arisen, and these have given birth to a belief
that man after death does not become a man until the day of the last
judgment, and that meanwhile his spirit remains somewhere or other
awaiting reunion with the body, according to what has been shown in the
Continuation concerning the Last Judgment (n. 32-38). Because man's mind
is his spirit, the angels, who also are spirits, are called minds.
387. Man's mind is his spirit, and the spirit is the man, because by the
mind all things of man's will and understanding are meant, which things
are in first principles in the brains and in derivatives in the body;
therefore in respect to their forms they are all things of man. This
being so, the mind (that is, the will and understanding) impels the body
and all its belongings at will. Does not the body do whatever the mind
thinks and wills? Does not the mind incite the ear to hear, and direct
the eye to see, move the tongue and the lips to speak, impel the hands
and fingers to do whatever it pleases, and the feet to walk whither it
will? Is the body, then, anything but obedience to its mind; and can the
body be such unless the mind is in its derivatives in the body? Is it
consistent with reason to think that the body acts from obedience simply
because the mind so wills? in which case they should be two, the one above
and the other below, one commanding, the other obeying. As this is in no
way consistent with reason, it follows that man's life is in its first
principles in the brains, and in its derivatives in the body (according
to what has been said above, n. 365); also that such as life is in first
principles, such it is in the whole and in every part (n. 366); and by
means of these first principles life is in the whole from every part, and
in every part from the whole (n. 367). That all things of the mind have
relation to the will and understanding, and that the will and understanding
are the receptacles of love and wisdom from the Lord, and that these two
make the life of man, has been shown in the preceding pages.
388. From what has now been said it can also be seen that man's mind is
the man himself. For the primary texture of the human form, that is, the
human form itself with each and every thing thereof, is from first
principles continued from the brain through the nerves, in the manner
described above. It is this form into which man comes after death, who
is then called a spirit or an angel, and who is in all completeness a man,
but a spiritual man. The material form that is added and superinduced in
the world, is not a human form by itself, but only by virtue of the
spiritual form, to which it is added and superinduced that man may be
enabled to perform uses in the natural world, and also to draw to himself
out of the purer substances of the world a fixed containant of spiritual
things, and thus continue and perpetuate life. It is a truth of angelic
wisdom that man's mind, not alone in general, but in every particular, is
in a perpetual conatus toward the human form, for the reason that God is
a Man.
389. That man may be man there must be no part lacking, either in head or
in body, that has existence in the complete man; since there is nothing
therein that does not enter into the human form and constitute it; for it
is the form of love and wisdom, and this, in itself considered, is Divine.
In it are all terminations of love and wisdom, which in God-Man are
infinite, but in His image, that is, in man, angel, or spirit, are finite.
If any part that has existence in man were lacking, there would be lacking
something of termination from the love and wisdom corresponding to it,
whereby the Lord might be from firsts in outmosts with man, and might from
His Divine Love through His Divine Wisdom provide uses in the created
world.
390. (7) The conjunction of man's spirit with his body is by means of the
correspondence of his will and understanding with his heart and lungs, and
their separation is from non- correspondence. As it has heretofore been
unknown that man's mind, by which is meant the will and understanding, is
his spirit, and that the spirit is a man; and as it has been unknown that
man's spirit, as well as his body, has a pulse and respiration, it could
not be known that the pulse and respiration of the spirit in man flow into
the pulse and respiration of his body and produce them. Since, then, man's
spirit, as well as his body, enjoys a pulse and respiration, it follows
that there is a like correspondence of the pulse and respiration of man's
spirit with the pulse and respiration of his body, - for, as was said, his
mind is his spirit, - consequently, when the two pairs of motions cease to
correspond, separation takes place, which is death. Separation or death
ensues when from any kind of disease or accident the body comes into such
a state as to be unable to act in unison with its spirit, for thus
correspondence perishes, and with it conjunction; not, however, when
respiration alone ceases, but when the heart's pulsation ceases. For so
long as the heart is moved, love with its vital heat remains and preserves
life, as is evident in cases of swoon and suffocation, and in the condition
of fetal life in the womb. In a word, man's bodily life depends on the
correspondence of its pulse and respiration with the pulse and respiration
of his spirit; and when that correspondence ceases, the bodily life ceases,
and his spirit departs and continues its life in the spiritual world,
which is so similar to his life in the natural world that he does not know
that he has died. Men generally enter the spiritual world two days after
the death of the body. For I have spoken with some after two days.
391. That a spirit, as well as a man on earth in the body enjoys a pulse
and a respiration, can only be proved by spirits and angels themselves,
when privilege is granted to speak with them. This privilege has been
granted to me. When questioned about the matter they declared that they
are just as much men as those in the world are, and possess a body as well
as they, but a spiritual body, and feel the beat of the heart in the
chest, and the beat of the arteries in the wrist, just as men do in the
natural world. I have questioned many about the matter, and they all gave
like answer. That man's spirit respires within his body has been granted
me to learn by personal experience. On one occasion angels were allowed to
control my respiration, and to diminish it at pleasure, and at length to
withdraw it, until only the respiration of my spirit remained, which I
then perceived by sense. A like experience was granted me when permitted
to learn the state of the dying (as may be seen in the work on Heaven and
Hell, n. 449). I have sometimes been brought into the respiration of my
spirit only, which I have then sensibly perceived to be in accord with
the common respiration of heaven. Also many times I have been in a state
like that of angels, and also raised up into heaven to them, and being
then out of the body in spirit, I talked with angels with a respiration
in like manner as in the world. From this and other personal evidence it
has been made clear to me that man's spirit respires, not only in the body
but also after it has left the body; that the respiration of the spirit is
so silent as not to be perceptible to man; and that it inflows into the
manifest respiration of the body almost as cause flows into effect, or
thought into the lungs and through the lungs into speech. From all this
it is also evident that conjunction of spirit and body in man is by means
of the correspondence of the cardiac and pulmonic movement in both.
392. These two movements, the cardiac and the pulmonic, derive their
origin and persistence from this, that the whole angelic heaven, in
general and in particular, is in these two movements of life; and the
whole angelic heaven is in these movements because the Lord pours them
in from the sun, where He is, and which is from Him; for these two
movements are maintained by that sun from the Lord. It is evident that
such is their origin since all things of heaven and all things of the
world depend on the Lord through that sun in a connection, by virtue of
form, like a chain-work from the first to outmosts, also since the life
of love and wisdom is from the Lord, and all the forces of the universe
are from life. That the variation of these movements is according to the
reception of love and wisdom, also follows.
393. More will be said in what follows of the correspondence of these
movements, as what the nature of that correspondence is in those who
respire with heaven, and what it is in those who respire with hell; also
what it is in those who speak with heaven, but think with hell, thus what
it is with hypocrites, flatterers, deceivers, and others.
394. FROM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND OF THE LUNGS
WITH THE UNDERSTANDING, EVERYTHING MAY BE KNOWN THAT CAN BE KNOWN ABOUT
THE WILL AND UNDERSTANDING, OR ABOUT LOVE AND WISDOM, THEREFORE ABOUT THE
SOUL OF MAN.
Many in the learned world have wearied themselves with inquiries
respecting the soul; but as they knew nothing of the spiritual world,
or of man's state after death, they could only frame theories, not about
the nature of the soul, but about its operation on the body. Of the
nature of the soul they could have no idea except as something most pure
in the ether, and of its containing form they could have no idea except
as being ethereal. But knowing that the soul is spiritual, they dared not
say much about the matter openly, for fear of ascribing to the soul
something natural. With this conception of the soul, and yet knowing that
the soul operates on the body, and produces all things in it that relate
to its sensation and motion, they have wearied themselves, as was said,
with inquiries respecting the operation of the soul on the body. This
has been held by some to be effected by influx, and by some to be effected
by harmony. But as this investigation has disclosed nothing in which the
mind anxious to see the real truth can acquiesce, it has been granted me
to speak with angels, and to be enlightened on the subject by their wisdom;
the fruits of which are as follows: Man's soul, which lives after death,
is his spirit, and is in complete form a man; the soul of this form is the
will and understanding, and the soul of these is love and wisdom from the
Lord; these two are what constitute man's life, which is from the Lord
above; yet for the sake of man's reception of Him, He causes life to appear
as if it were man's; but that man may not claim life for himself as his,
and thus withdraw himself from this reception of the Lord, the Lord has
also taught that everything of love, which is called good, and everything
of wisdom, which is called truth, is from Him, and nothing of these from
man; and as these two are life, that everything of life which is life is
from Him.
395. Since the soul in its very esse is love and wisdom, and these two in
man are from the Lord, there are created in man two receptacles, which are
also the abodes of the Lord in man; one for love, the other for wisdom,
the one for love called the will, the other for wisdom called the
understanding. Now since Love and Wisdom in the Lord are one distinctly
(as may be seen above, n. 17-22), and Divine Love is of His Divine Wisdom,
and Divine Wisdom is of His Divine Love (n. 34-39), and since these so go
forth from God-Man, that is, from the Lord, therefore these two
receptacles and abodes of the Lord in man, the will and understanding, are
so created by the Lord as to be distinctly two, and yet make one in every
operation and every sensation; for in these the will and understanding
cannot be separated. Nevertheless, to enable man to become a receptacle
and an abode of the Lord, it is provided, as necessary to this end, that
man's understanding can be raised above his proper love into some light of
wisdom in the love of which the man is not, and that he can thereby see
and be taught how he must live if he would come also into that higher
love, and thus enjoy eternal happiness. But by the misuse of this power
to elevate the understanding above his proper love, man has subverted in
himself that which might have been the receptacle and abode of the Lord
(that is, of love and wisdom from the Lord), by making the will an abode
for the love of self and the world, and the understanding an abode for
whatever confirms those loves. From this it has come that these two abodes,
the will and understanding, have become abodes of infernal love, and by
confirmations in favor of these loves, abodes of infernal thought, which
in hell is esteemed as wisdom.
396. The reason why the love of self and love of the world are infernal
loves, and yet man has been able to come into them and thus subvert the
will and understanding within him, is as follows: the love of self and
the love of the world by creation are heavenly loves; for they are loves
of the natural man serviceable to spiritual loves, as a foundation is to
a house. For man, from the love of self and the world, seeks the welfare
of his body, desires food, clothing, and habitation, is solicitous for
the welfare of his family, and to secure employment for the sake of use,
and even, in the interest of obedience, to be honored according to the
dignity of the affairs which he administers, and to find delight and
refreshment in worldly enjoyment; yet all this for the sake of the end,
which must be use For through these things man is in a state to serve the
Lord and to serve the neighbor. When, however, there is no love of serving
the Lord and serving the neighbor, but only a love of serving himself by
means of the world, then from being heavenly that love becomes hellish,
for it causes a man to sink his mind and disposition in what is his own,
and that in itself is wholly evil.
397. Now that man may not by the understanding be in heaven while by the
will he is in hell, as is possible, and may thereby have a divided mind,
after death everything of the understanding which transcends its own love
is removed; whereby it comes that in everyone the will and understanding
finally make one. With those in heaven the will loves good and the
understanding thinks truth; but with those in hell the will loves evil
and the understanding thinks falsity. The same is true of man in this
world when he is thinking from his spirit, as he does when alone; yet
many, so long as they are in the body, when they are not alone think
otherwise. They then think otherwise because they raise their
understanding above the proper love of their will, that is, of their
spirit. These things have been said, to make known that the will and
understanding are two distinct things, although created to act as one,
and that they are made to act as one after death, if not before.
398. Now since love and wisdom, and therefore will and understanding, are
what are called the soul, and how the soul acts upon the body, and effects
all its operations, is to be shown in what follows, and since this may be
known from the correspondence of the heart with the will, and of the lungs
with the understanding, by means of that correspondence what follows has
been disclosed:
(1) Love or the will is man's very life.
(2) Love or the will strives unceasingly towards the human form and all
things of that form.
(3) Love or the will is unable to effect anything by its human form
without a marriage with wisdom or the understanding.
(4) Love or the will prepares a house or bridal chamber for its future
wife, which is wisdom or the understanding.
(5) Love or the will also prepares all things in its human form, that it
may act conjointly with wisdom or the understanding.
(6) After the nuptials, the first conjunction is through affection for
knowing, from which springs affection for truth.
(7) The second conjunction is through affection for understanding, from
which springs perception of truth.
(8) The third conjunction is through affection for seeing truth, from
which springs thought.
(9) Through these three conjunctions love or the will is in its sensitive
life and in its active life.
(10) Love or the will introduces wisdom or the understanding into all
things of its house.
(11) Love or the will does nothing except in conjunction with wisdom or
the understanding.
(12) Love or the will conjoins itself to wisdom or the understanding,
and causes wisdom or the understanding to be reciprocally conjoined to it.
(13) Wisdom or the understanding, from the potency given to it by love
or the will, can be elevated, and can receive such things as are of light
out of heaven, and perceive them.